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1 the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought: as the thoughts ran through his mind, he came to a conclusion | people have the price they are prepared to pay settled in their minds.
• a person's mental processes contrasted with physical action: I wrote a letter in my mind.
2 a person's intellect: his keen mind.
• a person's memory: the company's name slips my mind .
• a person identified with their intellectual faculties: he was one of the greatest minds of his time.
3 a person's attention: I expect my employees to keep their minds on the job.
• the will or determination to achieve something: anyone can lose weight if they set their mind to it.
Definition of MIND
: recollection, memory
a : the element or complex of elements in an individual that feels, perceives, thinks, wills, and especially reasons
b : the conscious mental events and capabilities in an organism
c : the organized conscious and unconscious adaptive mental activity of an organism
A mind (pron.: /ˈmaɪnd/) is the complex of cognitive faculties that enables consciousness, thinking, reasoning, perception, and judgement—a characteristic of human beings, but which also may apply to other life forms.
A long tradition of inquiries in philosophy, religion, psychology and cognitive science has sought to develop an understanding of what mind is and what are its distinguishing properties. The main questions regarding the nature of mind is its relation to the physical brain and nervous system – a question which is often framed as the Mind-body problem, which considers whether mind is somehow separate from physical existence (dualism and idealism), deriving from and reducible to physical phenomena such as neurological processes(physicalism), or whether the mind is identical with the brain or some activity of the brain. Another question concerns which types of beings are capable of having minds, for example whether mind is exclusive to humans, possessed also by some or all animals, by all living things, or whether mind can also be a property of some types of man-made machines.
Whatever its relation to the physical body it is generally agreed that mind is that which enables a being to have subjective awareness and intentionality towards their environment, to perceive and respond to stimuli with some kind of agency, and to have consciousness, including thinking and feeling.
Eliminative materialism entails unsettling consequences not just about our conception of the mind, but also about the nature of morality, action, social and legal conventions, and practically every other aspect of human activity. As Jerry Fodor puts it, “if commonsense psychology were to collapse, that would be, beyond comparison, the greatest intellectual catastrophe in the history of our species …” (1987, p. xii). Thus, eliminative materialism has stimulated various projects partly designed to vindicate ordinary mental states and establish their respectability in a sophisticated account of the mind. For example, several projects pursued by philosophers in recent years have attempted to provide a reductive account of the semantic content of propositional attitudes that is entirely naturalistic (i.e., an account that only appeals to straightforward causal-physical relations and properties). Much of the impetus for these projects stems in part from the recognition that eliminative materialism cannot be as easily dismissed as earlier writers, like C. D. Broad, had originally assumed.
Let’s face it—there is no mind, no ego, no soul, no body, no spirit. We should rid these words of too much lofty reverence and recognize them for what they are. They are linguistic conveniences and words that label states of appearances and ideas about the same thing; words to describe facets of a multi-faceted stone, a particular, an entirely unique entity, the individual we call Ourselves or I.
The Mind is the Body is the Spirit and so forth
Once again, this is a path that must be chosen by the individual.
My personal view is that we are first, a spiritual entity that is trapped, as it were in this physical machine. We co-exist with what could be described as a kind of firmware... otherwise known as instinctive persona, and through this life, we often battle for control of the machine.
Now, as to the 'why' this was set up this way? Take your pick... you can call on a god or some alien intelligence or one from another dimension. We may be the product of a life form far beyond our basic understanding. This can be argued because we are, ourselves, driven to recreate in our own image as well, as is demonstrated in the effort to realize what is today called AI.
So, we are a chip off the old block, as it were.
One of the most basic truths of who and what we are define our species as being individualistic, willful, opinionated and regardless of how we may all focus on a sing point of light, we will never, ever all agree on its exact form or meaning.
This is but one facet of the human condition and one that does help define us.
Originally posted by D1ss1dent
If I follow you correctly, we could go further and say that there's no table, chair, room, tree, sun, human, universe, etc., etc. Said otherwise, All symbols, All words will never be able to adequately encapsulate reality as it presents itself to us. Again, said differently, richness of experience will never be able to be decently encapsulated into the extreme poverty of words.
We could also simplify everything and say that reality has only two inseparable aspects: one static and the other dynamic. A perceiver and what is perceived: the Purusha (witness) and Prakriti (Everything that is witnessed - e.g.: what we call the "body", "mind", etc., etc.) of the Hindus...
Originally posted by TheSubversiveOne
Great point, but that would be considered Solipsism....
While they are "dead" with no brain function and obviously no functioning senses, they have a consciousness, can hear, feel, see, communicate and that even "better" as they did in their normal state before they had the NDE.